DENIED,
EXCLUDED,
INVISIBLE

In recent years, many have come to know the language of Diversity, Equity, and Inclusion (DEI) as a moral and organizational imperative—an aspiration to build cultures where all can belong, contribute, and thrive. Yet, in the shadow of these noble intentions, another framework insists we go further.

Denied. Excluded. Invisible. This alternate triad does not seek comfort in aspirations but asks us to confront the enduring and often hidden realities of systemic oppression. While DEI aims to open doors, Denied, Excluded, Invisible asks us to look at who built the doors, who decides when they're opened, and who remains unseen even when they walk through them.

Where DEI calls for inclusion, Denied, Excluded, Invisible questions what is structurally withheld. Denial is not a failure of awareness—it is an act of erasure, a systemic function that withholds access to resources, narratives, and legitimacy. Exclusion is more than not being invited; it's the mechanism that preserves power by determining who gets to participate in leadership, influence, and nation-building. And invisibility is not simply being overlooked—it is the social and institutional refusal to see, hear, or account for the lived realities of marginalized communities.

In their seminal work exploring the topic of othering, Skolnick and Green explore the dynamics of how individuals and groups unconsciously assign undesirable or feared aspects of themselves onto others, what is often called projective identification in systems psychodynamics. This psychological maneuver creates the denigrated other, someone (or a group) made to carry the blame, shame, or anxiety of the dominant or more powerful group.

Our task is not simply to learn about the denial, exclusion, and invisibility faced by others; rather, we must examine how we may all be complicit—consciously or unconsciously—in perpetuating these issues. This work is not easy; it requires not only contemplation but also action. The educator and philosopher Paulo Freire suggests that this process is essential for transformation, which he refers to as "praxis"—the intersection of words and actions (reflection and action upon the world, in order to transform it).

Group relations conferences provide valuable opportunities for experiential learning about complex group dynamics. These conferences aim to reveal often-hidden dynamics of power, authority, leadership, followership, and how our diverse identities—such as gender, nationality, political affiliation, and race—affect our interactions within various systems.

Participants frequently report "aha" moments that not only change their perspectives on the world but also influence their behavior within it. They often feel more empowered to create change and gain greater clarity about their roles in life, among other transformations.

These changes occur as participants learn to cultivate awareness of their "here and now" experiences within the dynamics of both small and large groups, focusing on tasks, authority, roles, boundaries, and the exercise of leadership. Ultimately, participants come to understand how larger systems function and appreciate a growing set of behavioral choices regarding their relationships in various contexts, including family, school, work, and both local and international communities.

These experiences can be viewed as social and behavioral counterparts to traditional laboratory experiences in physics and other natural sciences. They create a dynamic learning environment that allows participants to apply insights from their interpersonal interactions to develop hypotheses and inform their decisions and actions in group settings.